Is it wrong for Christians to celebrate some of the holidays popular in our society—like giving gifts at Christmas time, allowing children to go trick-or-treating at Halloween or hunting eggs at Easter? In considering this issue, several things should be kept in view. A practice may have originated under certain circumstances, but eventually it may have lost that significance—either in whole or at least significantly. There is Bible precedent for dealing with this principle. Consider the practice of eating meat that had been sacrificed to idols previously—a very lively issue in the first century. Here is the background: A meat sacrifice would be made to an idol. After a certain portion was consumed in sacrificial flames (or by the priests), the balance would be sold as common food in the market. The controversy, therefore, arose: “Is this meat contaminated simply because it had some connection with an idol?” Paul’s answer is, “No” (1 Corinthians 8:1-13). If one has “knowledge” (i.e., that an idol is “nothing”) and his conscience is not offended, he may eat of that meat. It is not contaminated merely by its former association. Yet, there is this caution: If one is in an environment wherein some “weak” (i.e., without mature knowledge) brother is liable to be damaged, then, it would be best to refrain in that instance lest the weak brother’s conscience be wounded. It would be wrong to partake religiously of a practice that compromises one’s fidelity to the truth. The apostle deals with such a

After Christ ascended back to heaven (Acts 1:9-11), the eleven apostles returned to Jerusalem to await the fulfillment of the Lord’s promise concerning the outpouring of the Holy Spirit (cf. Luke 24:49; Acts 1:8). Others convened as well, and during these days, Peter stood up and said: “Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spake before by the mouth of David concerning Judas, who was guide to them that took Jesus” (Acts 1:16). The apostle then proceeded to quote Psalm 69:25 as an inspired prophecy of this circumstance. Subsequently, Matthias was selected to replace the fallen Judas. There is a very important point within this context which relates to the concept of the inspiration of the Scriptures. First, Peter affirmed that David’s prophecy regarding the apostasy of Judas, and his subsequent replacement, was spoken by the Holy Spirit. The statement declares the divine origin of the message. It also indicates that the Holy Spirit is a divine Person. Second, it asserts that David was the medium through which the Spirit operated in the conveyance of the message (cf. 2 Samuel 23:2). [Note: this also refutes the theory, advocated by some, that Psalm 69 was composed during the period of the Babylonian Captivity.] Finally, the passage observes that the end result of this process was the production of “scripture.” Thus, underline these phrases or terms: “scripture fulfilled,” “Holy Spirit spake,” and “mouth of David,” and then, in the margin of your Bible, note these points: Holy

[Christian Courier 40 (2005): 39.] In the mid-to-late 1800’s there was a tragic split in the American “restoration” movement–the noble effort that sought to throw off the shackles of modern denominationalism and return to primitive Christianity. The key issues precipitating the division were: (a) the introduction of instrumental music as an accompaniment of Christian worship; and, (b) the crafting of the “missionary society.” Our focus in this brief piece will be to consider the problems associated with the missionary society, since this has become a “hot button” topic in recent years. In the late-40’s/early-50’s there was a division in the church that involved, at least in part, a disagreement between brethren over whether or not churches could support chartered “homes” that specifically were designed for the care of destitute children. Prior to this time, there was no serious dispute about the matter; such was deemed a perfectly scriptural way of helping orphaned youngsters. When it became expedient (or was required by law) for such arrangements to “incorporate” –so as to meet certain standards or to seek the protection of the law against frivolous litigation–some brethren rose up in opposition. They claimed that a “human institution” had been formed (with a board of directors, etc.), and that such was unscriptural. It was irrelevant to them that absolutely nothing had changed in basic structure–except that the work now had a “legal” status, rather than the more informal arrangement of the past. The critical cry became, “an ‘institution’ parallel to the missionary society has

[Christian Courier, March, 2000 Volume XXXV, Number 11] Crucifixion was possibly the most horrible form of capital punishment ever devised by man. It appears to have originated with the Persians (c. 522 B.C.). Later, it was employed by the Greeks. Following the destruction of Tyre, Alexander the Great crucified 2,000 men of military age. The Jews even used crucifixion on occasion. In the inter-biblical age, Alexander Jannaeus (103-76 B.C.) crucified 800 Pharisees who had been involved in a revolt. But the Romans were most noted for the practice. In 71 B.C., following a slave revolt in Rome, 6,000 recaptured slaves were crucified on the Appian Way leading to the city (Vos 439). The prospective crucifixion victim, as a rule, was first subjected to flagellation, i.e., a beating with a three-thong whip (fashioned of plaited leather, and studded with bone and metal). The victim was stripped naked and then was secured with leather ties. He was then beaten from the upper back to the lower extremities of is legs. The flesh was flayed from the muscle. Eventually muscle could be shredded from the bone. The bones of the back, including the spinal column might well be exposed in a bloody mass. Not infrequently these whippings were fatal (Kittel IV:517). In an article which appeared a few years back in the Journal of the American Medical Association, Dr. W. Edwards wrote: The severe scourging, with its intense pain and appreciable blood loss, most probably left Jesus in a pre shock state. Moreover, hematidrosis had

Because of his courageous defeat of the gigantic Goliath, David, the shepherd lad of Bethlehem, became the hero of Israel. King Saul “set him over the men of war, and it was good in the sight of all the people” (1 Samuel 18:5). David’s fame spread as he traveled through the hamlets of Palestine; women danced and sang, “Saul hath slain his thousands, and David his ten thousands.” The King, however, was hardly impressed with these musical eulogies. In fact, he was “very wroth,” and so, “Saul eyed David from that day and forward” (1 Samuel 28:7-9). Presently, envy conceived and Saul began to make attempts to have David slain. From place to place he pursued him. How dark and depressing must these days have been to that noble Hebrew youth. The inspired penman of 1 Samuel informs us that on one occasion, David (perhaps in desperation) fled to the king of Gath (Philistine territory). Quite possible he was confined for a period, for the sacred narrative characterizes him as being “in their hands” and again, finally, he escaped: to Adullam (1 Samuel 21:13; 22:1). What tearful times these were! Later David penned two psalms relating to the incident just mentioned — Psalm 34 and Psalm 56. It is to this latter one that attention is especially called at this time. The superscription of Psalm 56 asserts that it is a psalm of David, “when the Philistines took him in Gath.” Though these superscriptions are not a part of the

What is fasting and what does the Bible teach about this practice? Is it in any way for Christians today? Fasting, in biblical sense, is abstaining from food and/or drink for a spiritual reason. In the Old Testament era the Jews fasted frequently, though there was only one fast commanded by the Law. Once each year on the Day of Atonement, the Hebrews were to “afflict” their souls (Leviticus 16: 31), which meant fasting (Isaiah 58:3). There are no compulsory fasts required on Christians today, yet the New Testament takes for granted the fact that children of God would occasionally see the need to fast. When the Lord’s disciples were criticized for not fasting, Jesus responded by suggesting that it was hardly appropriate for them to fast while he was yet with them. The time would come, however, when he would be taken away, and then they would fast (Luke 5:35). In cautioning against improper motivation in worship Christ warned: “Moreover when ye fast, be not, as the hypocrites…” (Matthew 6:16). It is significant that the Lord did not say “if,” but rather, “When ye fast,” reflecting the expectation that they would fast. Fasting for the Christian is strictly a voluntary matter. It should arise, as R.C. Foster observes, “out of the heart and should not be imposed on the body my mere external custom.” A careful study of the biblical data concerning this practice can be of considerable profit. Occasions for Fasting Fasting may be of value in times

The more we read from the works of evolutionary scientists, the more unimpressed we are with their conclusions. As almost everyone knows, the earth is supposed to be almost five billion years old, while man has only been around some three or four million years. These estimates are pure speculation based upon dating methods that are grounded in evolutionary assumptions. There is no hardcore test that can determine the age of the earth. Most people believe the evolutionary estimates simply because they accept what is presented in the media. Several years ago, some scientists discovered human bones buried under thick deposits of mud in California. The bones were submitted to competent authorities who declared them to be about 75,000 years old. Unfortunately, however, as they dug deeper, they found an old United States Army button. Now, maybe the United States had an army 75,000 years ago — or just maybe the scientific dating methods are not all that reliable. In more recent years, an archaeological excavation team, let by professor Mituo Kawaga of Beppu University, discovered drawings on the wall of a cave on the Japanese Island of Kyushu. The excited scientists announced that the drawings were from 10,000 to 13,000 years old. Alas, a lifelong resident of the area came forward to confess that he had often scribbled on the walls of the cave with charcoal when he was a boy. The scientist had only missed it by about 99.99%. Why is it that when scientists say that something is billions

In addition to possessing a divine nature, Jesus Christ was also flesh and blood (John 1:14), a human being. He thus shared with us the full range of human emotions. He could be happy or sad. What circumstances of life made our Lord weep? What made him joyful? A study of this theme is both thrilling and rewarding. The book of Isaiah prophetically speaks of the Lord Jesus as “a man of sorrows, and acquainted with grief” (53:3). Three times in the New Testament, there is the record of Jesus weeping. Let us consider each of these. 1. John 11:35 poignantly states: “Jesus wept.” The Greek term for “wept” is dakruo, used only in this New Testament passage. It literally means, “to shed tears.” It suggests a silent, tender weeping. The occasion of this touching scene is in connection with the death of Lazarus. What precipitated the Master’s tears at this time? It was surely not the grief of hopelessness (cf. 1 Thessalonians 4:13), for Lazarus was in a better state of being. Nor was it a weeping of loneliness, for the Lord knew that his friend would be with his family and associates presently. Some have suggested that Jesus wept because he recognized that he would be bringing Lazarus back to a life of hardship (cf. John 12:10). More likely, however, is the view which suggests that Christ wept out of pure sympathy for those whose hearts were breaking at this time. John writes: “When Jesus therefore saw her weeping,

Zechariah 14 has no reference whatever to a millennial reign of Christ upon the earth. Dispensationalists — those enamored with the notion that Christ will return to the earth to establish a political kingdom over which he will reign for 1,000 years — rely heavily upon Zechariah, chapter 14, as an important Old Testament element of the premillennial scheme. Dispensational writer Hobert E. Freeman characterizes this chapter as a description of “the destruction of Israel’s enemies, salvation of Jerusalem and the millennial reign of the Messiah over all the world from Zion.” He further states: The prophecy of Zechariah is to the Old Testament what the book of Revelation is to the New. It is the Apocalypse of the Old Testament which portrays God’s future dealings with His chosen people Israel…The book of Zechariah, especially chapter 14, stands as a continual corrective to all those theories which deny the literal, future restoration of Israel, after a period of chastening, in her own land, over whom the Messiah will reign in Zion (334-335). Dramatically, advocates of dispensational theology allege that Zechariah 14:1-3 contains a description of the approaching “battle of Armageddon,” which supposedly will be consummated by the descent of Christ “upon the mount of Olives” (vs. 4) to overthrow his enemies and to commence his millennial reign. The truth of the matter is, Zechariah 14 has no reference whatever to a millennial reign of Christ upon the earth. The Bible indisputably teaches that the Second Coming of the Lord will terminate

In the long-ago biblical ages, there were occasions when God spoke personally to men (Genesis 3:9; 12:1ff; cf. Hebrews 1:1). That method of communication is not operative today. Eventually, the Lord had his will committed to written documents (collectively known as the Bible). These literary narratives can be investigated and verified, thus establishing their claims of divine origin. There is a sense in which written revelation transcends miraculous communication (see 1 Corinthians 13:9-12). There are three steps in that chain of written communication from the mind of God to that of man. They are: transmission, translation and interpretation. Let us consider each of these momentarily. Transmission It surprises many to discover that we do not now possess the actual manuscripts which were produced by the inspired writers. How, then, does one know that these Scriptures, completed almost 2,000 years ago, have come to us with their integrity intact? The restoration of the biblical documents is accomplished by the science of “textual criticism.” Careful scholars, using various data, assemble the materials and produce a basic “text.” In this brief article, we will limit our attention to the New Testament. There are three principle sources for the restoration of the New Testament text: Greek manuscripts, early translations and New Testament quotations from ancient writers. (1) More than 5,300 Greek manuscripts (in part or whole) of the New Testament are available to the very shadows of the first century. There is a fragment of John’s Gospel that dates to the first half of the second century. By way of

The city of Hazor lay almost nine miles north of the Sea of Galilee. During Joshua’s time, it was a Canaanite stronghold in northern Palestine. In conquering Canaan, as Joshua marched his army northward, he was confronted by a coalition of forces under the leadership of Jabin, king of Hazor. The Israelites defeated this confederation and burned Hazor to the ground (Joshua 11:1-14). In excavations at Hazor (1955-1958, 1968), Yigael Yadin discovered evidence that this city had been destroyed in the 13th century B.C. He identified it with Joshua’s conquest. The problem was this did not harmonize with scriptural chronology regarding the time of the exodus from Egypt. First Kings 6:1 indicates the exodus occurred some 480 years prior to the fourth year of Solomon’s reign (c. 966 B.C.), thus in the mid-15th century B.C. Critics simply dismissed 1 Kings 6:1 as an addition of some later time, and therefore chronologically worthless. It is interesting to note, however, that “the name of the month which appears in that text is the archaic form of the name and not the late one” (Davis, 1971). The fact of the matter is, Professor Yadin’s discoveries revealed that there were two destructions of Hazor — one in the 13th century B.C. and another in the 15th century B.C. (Avi-Yonah, 1976, 2:481-482). Actually, this is precisely the picture presented in the Old Testament. In addition to the conquest of Hazor during the time of Joshua in the mid-15th century B.C., two centuries later, in the period of

The institution of marriage involves a covenant between a man, a woman and God. Man and woman, by mutual consent, enter the arrangement. But the procedure, in order to be valid, must be consistent with divine law. The Origin of Marriage According to anthropologists, there is no society wherein marriage does not exist in some format (Montague, 240). The institution is, therefore, a universal phenomenon. Since every effect must have an adequate cause, there must be some reasonable explanation for this feature of global society. Actually, there are but two logical possibilities. Marriage either is of supernatural origin or it had a naturalistic beginning. Those who subscribe to the theory of evolution allege that marriage is “a human development from animal mating relationships” (Huxley, 34). A writer in a popular encyclopedia says: Some scholars are inclined to trace the origin of marriage to pairing arrangements of animals below man. Studies reveal that a more or less permanent association between one or more males and one or more females is common among birds and higher mammals (Locke, 311). A more slippery statement will be hard to find. Is it “more or less … one or more”? The fact is, such a theory is seriously flawed. While it is true that some creatures apparently mate for life (e.g., some species of geese), the ape family (supposedly higher on the evolutionary scale than birds) is quite “promiscuous”! That does not square with the notion that marriage gradually developed as various kinds of organism were

One of this planet’s most significant events, rivaled only the eventual end of the world itself, was the great Flood that is recorded in Genesis 6-8. Let us address two questions frequently posed regarding this catastrophe. Did the Flood Cover the Entire Earth? It is tragic that some equivocate on this subject. Willis avers: “There is simply not sufficient concrete information to allow a dogmatic judgment on this matter” (174). The view that the Flood was a mere local event was conceived about 300 years ago, and those today who subscribe to that notion do so because they have been influenced by evolutionary ideology. Note: “As with the Creation narrative, however, the evidence and arguments from science stack up overwhelmingly against a literal interpretation of the Flood story” (Sheler, 52, emp. WJ). And so, in deference to “science” (really, evolution theory) biblical data are either dismissed or manipulated so as to produce the desired result. But the evidence for a global Flood is overwhelming. (1) The Mosaic language could not be plainer relative to the extent of the Deluge. “[A]ll the high mountains, that were under the whole heaven were covered…And all flesh died that moved upon the earth” (Genesis 7:19, 21). While it is true that occasionally comprehensive terms are employed in a more limited sense, the context must demand such, and that factor does not obtain here. (2) A portion of the Flood waters came as a result of the fountains of “the great deep” being broken up (Genesis 7:11). The waters of “the

Many people are surprised to learn that the Bible, as we now have it, was not always in its present form. What was its original form, and how did it get to us today? Originally, the Scriptures consisted of a collection of sixty-six different documents written over a span of about 1,600 years. The Old Testament was written mostly in Hebrew (some minor portions were in Aramaic) and the New Testament was composed in Greek. None of the original manuscripts survives. But there is a very good reason for this; likely, men would worship the inspired documents, instead of the God who gave them, were they still extant. That’s what happened with reference to the brazen serpent that Moses made in the Old Testament (see 2 Kings 18:4). But there is no cause for alarm simply because the original manuscripts are no longer available, because thousands of copies were made across the centuries. Here is an important historical note that helps put this matter in focus. The original manuscripts for the Greek classics, e.g., Homer, etc., vanished long ago, yet scholars are not in the least alarmed about that — because there are copies that have survived. The text of the Bible is available to us today by means of the science of “textural criticism,” i.e., a restoration of the original text based upon a collection of the sources at our disposal. Let me illustrate this with reference to the New Testament. There are three principal sources of data for

Bible scholars refer to the “canon” of the Scriptures. What is meant by that expression? The term “canon” is anglicized form of the Greek kanon. Originally, the word had to do with a straight rod or rule, to which a builder would compare his work for trueness. Gradually, the term came to be employed figuratively of a “norm or standard.” In his letter to the Galatians, Paul referred to the “rule” (kanon) by which Christians are expected to live (6:16). Eventually, the expression came to signify that which has “passed the test.” When, therefore, the word is applied to the books of the Bible, it denotes those documents which, over a period of time, have passed the test of critical examination, hence, warrant the designation “sacred Scripture.” In his Commentary on Matthew, Origen (c. A.D. 185-254), one of the Greek “church fathers,” alluded to the “canonized Scriptures” (Sec. 28). Today, the “Canon” refers to those 66 books which constitute the common Bible. But this introduces several questions. Who determined which books were to go into the Bible? Exactly when did that occur? And what are the Apocryphal books? The Standard of Determination The question of: “Which books belong in the Bible?” was determined gradually and on the basis of evidence. By “gradually” we mean that there was not a definite historical date when a synod or council made a determination — “these are the true biblical books!” Rather, over a period of years, by the application of reasonable tests, the documents truly inspired were separated

Frozen Mammoth discovered in Siberia! So stated newspaper headlines last October. The body of a wooly mammoth — the entire carcass intact [it was thought at first] — had been discovered in northern Siberia. The creature subsequently was retrieved from the ice and flown to Khatanga where scientists will do research on the remains. Geneticists will attempt to extract cells from the body and clone a new mammoth, using a female elephant as a surrogate mother. The woolly mammoth was a huge beast that roamed the earth several thousand years ago. It is well known from numerous cave paintings. The creature stood some thirteen to fourteen feet high — about the size of a full-grown African bull elephant. One of the great mysteries of geologic history is why mammoths became extinct. Various theories have been proposed. Some scientists suggest that these massive animals were the first species to be exterminated by man (Boyd, 479). There really is no support for this view. No evidence has been discovered of ancient mammoth traps, nor have there been any traces of arrow or axe blows on the bones from the many discoveries of these creatures. The Mammoth Mystery The most common view is that the mammoths did not survive a sudden and severe climatic change. Let us consider some of the known facts regarding the demise of these great beasts. (1) The evidence for widespread mammoth deaths involves vast regions of the polar-area of the northern hemisphere. One news article states: “All over

How does one respond to the charge that the New Testament endorses superstition by its references to demon possession? Demon possession was a real, historical phenomenon of the first century. Spirit entities, known as demons [KJV “devils”] did inhabit and afflict human bodies during that age. Scripture dos not spell out the question of demon origin, though Bible scholars have proposed several theories. Some may be readily dismissed, including the theory that demons were the disembodied spirits of a pre-Adamic race of men who lived in an alleged “gap period” between Genesis 1:1 and 1:2. No evidence of any such gap exists and Adam is called the “first man” (1 Corinthians 15:45). Others speculate that demons resulted from the cohabitation of angels with antediluvian women (based upon a misunderstanding of Genesis 6:1-4), but Christ taught that angels are sexless beings, incapable of such unions (cf. Matthew 22:30). Two more plausible views surmise that: (a) demons were the spirits of wicked dead men whom God permitted to leave the Hadean realm to indwell some people;1 or, (b) demons were fallen angels who were allowed to escape their confinement (Jude 6) for a similar purpose.2 Regardless of origin, the New Testament recognizes the fact of first-century demoniacs. As to the nature, demons were spirits (Matthew 8:16) — not physical (Luke 24:39). As to character, they were spiritually unclean, evil and under Satan’s immediate control (Matthew 12:24, 43, 45). Demons were intelligent (Mark 1:24) and could exercise both volition and locomotion whenever permitted (Matthew 12:44-45). Demon possession frequently

Noted skeptic Robert Owen visited with Alexander Campbell on the latter’s farm prior to their famous debate in 1829. As they walked about the estate one day, they came to the family cemetery. Owen paused and remarked: “There is one advantage I have over the Christian – I am not afraid to die.” Campbell then asked: “Have you any hope in death?” After a moment Owen replied negatively. “Then,” rejoined Campbell (pointing to an ox nearby), “you are on a level with that brute.” Those who claim they have no fear of death are “whistling in the graveyard.” It is a fact beyond dispute that every culture, no matter how primitive or how sophisticated, evinces the fear of death. Natives in South America place arrows around the sick to ward off the “Grim Reaper.” Here in America we dress our deceased and cosmetize them elaborately, so as to make them appear as lifelike as possible. Our vocabulary of euphemisms (e.g., “deceased” for “dead”) reveals more than we care to admit. Someone has observed that much of human fear, in the final analysis, is the fear of death. Some fear flying. It is not because there is any intrinsic fear of the experience itself; it is because we wonder if the plane will stop flying – before it reaches its destination! We dread going under the surgeon’s knife, because we know we might not wake up – at least in “this world.” It has been said that there are two things which man cannot view with

The Greek noun for faith is pistis; the corresponding verb is pisteuo.  Combined, these forms are employed some 243 times in the New Testament.  There is a great deal of confusion and controversy in the community of “Christendom” as to the meaning of these terms.  Unfortunately, sectarian bias has clouded the understanding of many on this important biblical theme. Depending on the context in which the words are found, their meanings can vary.  (1) Belief may involve merely being exposed to certain data and acknowledging such as reliable.  When Paul heard of divisions within the church at Corinth, he said:  “I partly believe it” (1 Corinthians 11:18).  He accepted the report as fairly credible. (2) Believing can go a step further, though, suggesting the idea of trust. Knowing the temperament of men, Jesus did not “trust” (pisteuo) himself to the Jews of Jerusalem (John 2:24).  God did “trust” Paul, however, and so committed the Gospel unto this apostle, to be proclaimed in a ministry to the Gentiles (Galatians 2:7). (3) Belief can be used – and frequently is – in the full sense of being obedient.  Jesus taught:  “He who believes (pisteuo) on the Son has eternal life; but he who obeys not (apeitho) the Son shall not see life, but the wrath of God abides on him” (John 3:36 ASV).  [Note:  The King James translators did not favor us by rendering two different Greek terms by the same English word.  An important distinction was obscured.  Cf. Hebrews 3:18-19 ASV.]  In the ultimate sense, therefore,

As Paul was concluding his third missionary campaign, he, along with eight traveling companions, came to Troas on the western coast of provincial Asia.  Here they waited for seven days, finally meeting with the saints of that city on Sunday.  It may have been early evening when the assembly convened.  At some point the brethren ate the Lord’s Supper, meditating upon the Savior’s death.  Also, the great apostle discoursed to the brethren at length, prolonging his presentation till midnight. Luke, who was in the company, vividly described the scene.  He says there were many “lights” (lampas, an oil-burning vessel) where they met in a room that was on the third floor.  Some have questioned the relevance of this allusion to “lights,” suggesting that it is much too trivial to be worthy of a document that professes to be inspired of God.  In response, however, we may observe: 1) This may provide background information for what follows, i.e., the sleep of the youth who fell and was killed (the fumes perhaps generating drowsiness); 2) It may serve to inoculate against the false charge, later cited by Tertullian (Apology c.8), that the early Christians met in darkness where they practiced strange rituals. As Paul extended his speech, a young (neanias – signifying between the ages of approximately twenty-four to forty – Arndt, 536) man named Eutychus was borne down with “deep sleep.”  Suddenly, he fell from the window to the ground below.  The Christians rushed down, doubtless to render assistance, but alas, the

In a marvelous passage designed to provide comfort for afflicted children of God, Paul affirms that the “sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward” (Romans 8:18). He continues by suggesting that “the creation,” with great anticipation, awaits the revealing of God’s children (19-23). He notes that this “creation” at one time was subjected to vanity, not willingly, but by the Lord. There is the hope, however, that eventually the creation will be set free from the “bondage of corruption into the liberty of the glory of the children of God.” Paul describes “the whole creation” as experiencing the pangs of child birth. The inspired writer concludes this section by affirming that Christians also, who possess the first-fruits of the Spirit, groan (suffer difficulties) waiting for our adoption, even the redemption (i.e., the resurrection) of our bodies. The most difficult aspect of this narrative is the allusion to “the creation,” and particularly what is meant by Paul’s affirmation that the “whole creation” anxiously anticipates its deliverance from the bondage of corruption. How is the term “creation” employed in this setting? The matter cannot be ascertained merely by looking at the word ktisis (creation) for that expression is used in a variety of senses in the Bible. For example: (a) It is employed of the material creation in some passages (Romans 1:20, 25; Colossians 1:15). (b) At other times, it denotes humanity in general (Mark 16:15; Colossians 1:23). (c) It also

Job, the great patriarch of the ancient Uz, stands like a beacon light amidst the “tragedy” figures of literary history. The drama of his life is fairly well known. In terms of character, he was a spiritual giant. The inspired record describes him as one who was “perfect [spiritually mature] and upright.” He revered God and attempted to abstain from sinful living (1:1). In addition to his spiritual qualities, the Creator had blessed him with material prosperity. He owned vast herds of livestock; indeed, he was “the greatest of all the children of the east” (1:3). Truly, the sage of Uz was one of the significant characters of the initial era of human history. The Theological Significance Jehovah was proud of Job. He was a trophy among humanity. Hence, on a certain occasion (the details of which are not revealed), the Lord challenged Satan: “Have you considered my servant Job . . .?” Immediately the malicious enemy responded: “Does Job serve God for nothing?” (1:9). The devil then proceeded to slanderously charge that the patriarch’s piety was solely out of self-interest. In other words, Jehovah bribed fidelity out of Job. The subtle implication was this: “You, God, are not worthy of human service on the basis of your own merit; rather, you must pay for it.” The whole book of Job, in reality, is a response to this charge. Not because the Lord, for his own sake, needed to defend himself. No, this great spiritual battle was for our benefit. The Test In order

In the dark hours preceding his crucifixion, Jesus was led through a series of quasi-legal proceedings that flaunted any sense of justice. In one of those phases, Pilate, the Roman governor, had Christ brutally whipped. Subsequently, the soldiers placed a crown of plaited thorns upon his brow and mockingly clothed him in a purple robe, feigning regal adoration. Pilate then paraded Jesus before the crowd and exclaimed, “Behold, the man!” (John 19:5). Significantly, this very phrase is found in an Old Testament prophecy that heralds the coming of Israel’s Messiah. The Historical Background In 606/5 B.C., the southern kingdom of Judah was taken into captivity by the Babylonians. Their accumulating sins across the centuries finally exhausted the patience of their benevolent God. Thus, for their own good, divine discipline was necessary. Jeremiah had declared that this period of incarceration would last seventy years (25:12; 29:10). In 536 B.C. the first of three major returns to the homeland was effected. The long trek was led by Zerubbabel, whose principal mission was to encourage the rebuilding of the sacred temple (destroyed by the Babylonians in 586 B.C.). In conjunction with Zerubbabel’s labor, Zechariah’s efforts would be focused upon encouraging the people to re-establish their familial relationship with Jehovah. It was characteristic of the prophets, as they were addressing the weaknesses of the nation, to sweep across the centuries, giving brilliant glimpses of the great Deliverer, the Messiah, and the glories that would adorn his administration. This feature was certainly common to Zechariah’s

E.F. Harrison wrote: “Some religions, both ancient and modern, require no historical basis, for they depend upon ideas rather than events. Christianity is not one of these” (1968, p. 11). The religion of Jesus Christ stands or falls upon the events of history. Did Jesus of Nazareth ever live? Are the New Testament data regarding Him reliable? This is a crucial issue. In the 9th century, German historian Bruno Baur alleged that Jesus was the mental invention of a few second century Christians who were influenced by Graeco-Roman philosophy. More recently an atheist associated with the Freedom From Religion Foundation argued that “the New Testament Jesus is a myth” (Barker, 1992, p. 378). More careful scholars, however, have been forced to acknowledge the historicity of the Lord. German historian, Adolf Harnack (1851-1930), declared that Jesus was so imposing that He was “far beyond the power of men to invent” and that those who treat Him as a myth are bereft of “the capacity to distinguish between fiction and the documentary evidence . . .” (as quoted by Harrison, p. 3). Joseph Klausner, the famous Jewish scholar of Hebrew University (who did not accept Christ as the Son of God) conceded that Jesus lived and exerted a powerful influence, both in the first century and subsequent thereto (1989, pp. 17-62). Even rabid skeptics have had to bow bloody heads to the blows of solid historical evidence. Entertainer Steve Allen has written some bitter diatribes against the Bible. Nevertheless, he confessed: “My